Showing posts with label ireland. Show all posts
Showing posts with label ireland. Show all posts

My Trip To Ireland

Many years ago, I had the privilege of being hired to sub on the mandolin and fiddle for a band in Northampton called Klezamir.  There, I met Brian Bender, a piano player who was interested in many styles of  music.  During the break, we chatted about how we got into the styles of music we like to play.  He mentioned going to Israel to study Klezmer.  He asked me if I'd ever gone to Ireland.  Up till then the answer was no.

My Grandfather on my Mother's side was Thomas Kielty.  His family is from County Wicklow, just south of Dublin.  They came to America in the 19th century around the great famine.  My Mother was discriminated against by many people in the early years, but that's another story.  The idea of going over to Ireland was exciting!

The summer of 1995, Brian and I were playing music for a dance at a party in Ashfield, MA.  There, I met an Irish set dancer named Maire Doherty.  She learned about my desire to go to Ireland and invited me to stay with her at her BnB in Kilfenora.  That summer, my wife and I decided to go!

Our trip to Ireland was one of the best trips I've ever taken.  We flew in to the airport and rented a little red car with the steering wheel on the right and the gear shift in the middle.  The journey from Limerick to Kilfenora could have been much faster, but I was jet lagged and not familiar with the car.  The roads in Ireland are narrow and there's only room for one car.  So if someone's coming your way, you have to get over, usually ending up in a bush/hedge or someone's field.

The weather on that first day was overcast, spitting rain.  But the drive to Maire's house was beautiful and I felt like we had entered another world, a magical place.  I maintained this feeling throughout the trip.  We were there for six weeks.  Two in Kilfenora, where I played at Linane's Pub in the center of town, and went to the Kilfenora Set Dance on Thursday nights.  We toured around County Clare, to the Cliffs of Mohr, to Doolin, Lisdoonvarna, and many other places.  One time we went up to Galway and Connemara.  We tried to stay away from tourists, to catch as much music as possible, and to go hiking and walking at every destination spot.

I had the pleasure of learning how to play the treble from Frankie Gavin during a break at a concert in Cork.






My Trip To Ireland

Many years ago, I had the privilege of being hired to sub on the mandolin and fiddle for a band in Northampton called Klezamir.  There, I met Brian Bender, a piano player who was interested in many styles of  music.  During the break, we chatted about how we got into the styles of music we like to play.  He mentioned going to Israel to study Klezmer.  He asked me if I'd ever gone to Ireland.  Up till then the answer was no.

My Grandfather on my Mother's side was Thomas Kielty.  His family is from County Wicklow, just south of Dublin.  They came to America in the 19th century around the great famine.  My Mother was discriminated against by many people in the early years, but that's another story.  The idea of going over to Ireland was exciting!

The summer of 1995, Brian and I were playing music for a dance at a party in Ashfield, MA.  There, I met an Irish set dancer named Maire Doherty.  She learned about my desire to go to Ireland and invited me to stay with her at her BnB in Kilfenora.  That summer, my wife and I decided to go!

Our trip to Ireland was one of the best trips I've ever taken.  We flew in to the airport and rented a little red car with the steering wheel on the right and the gear shift in the middle.  The journey from Limerick to Kilfenora could have been much faster, but I was jet lagged and not familiar with the car.  The roads in Ireland are narrow and there's only room for one car.  So if someone's coming your way, you have to get over, usually ending up in a bush/hedge or someone's field.

The weather on that first day was overcast, spitting rain.  But the drive to Maire's house was beautiful and I felt like we had entered another world, a magical place.  I maintained this feeling throughout the trip.  We were there for six weeks.  Two in Kilfenora, where I played at Linane's Pub in the center of town, and went to the Kilfenora Set Dance on Thursday nights.  We toured around County Clare, to the Cliffs of Mohr, to Doolin, Lisdoonvarna, and many other places.  One time we went up to Galway and Connemara.  We tried to stay away from tourists, to catch as much music as possible, and to go hiking and walking at every destination spot.

I had the pleasure of learning how to play the treble from Frankie Gavin during a break at a concert in Cork.






An English Occupation Timeline 350BC - 1919

Ireland is England's oldest colony. 


  • BC 350 Iberian Celts took over Ireland, murdering all residents
  • AD 400 St Patrick brings his version of Christianity to Ireland (not Catholic)
  • AD 800 Viking Invasion
  • AD 1171 King Henry the 2nd  controlled Ireland 
  • AD 1200+ Catholic church was banned, Catholics had no rights to property and public service. 
  • AD 1537 Henry the 8th removed the monasteries and made himself the head of the Irish (Catholic church).
  • 1603 With the Gaelic powerbase now in tatters, Hugh O'Neill surrendered to the English and along with the O'Donnells of Donegal fled to France. These families were never seen in Ireland again. (Called the flight of the Earls) 
  • 1649 Cromwell murdered Irish Catholics
  • 1740 Severe famine in Ireland. 300,000 die of starvation 
  • 1778 The Catholic Relief Act removing some of the restrictions on Irish Catholics
  • 1830-38 The Tithes war. The Tithes were rents on land paid to the Church of Ireland which was of course the Anglican Church of England when all the tenants were Catholic
  • 1845 The Potato Famine. One million Catholic Irish died unnecessarily. Three million emigrated.
  • 1919 The Irish War of Independence. 

From "Ireland - The First Colony" by historyofengland.net


c. 3000 BC
That is about 5000 years ago. The Newgrange burial mound was constructed showing the importance of death rituals to the early Irish. Stonehenge in England and the Egyptian Pyramids are much the same age. Newgrange is in perfect condition and is only about 40 miles north of Dublin close to the river Boyne. 

400 BC.
The Golden Age of Greece, Socrates and Plato etc. Studied by Augustine of Hippo and probably by St Patrick when he was being schooled in Nice, France. 

390 BC
Celts invaded Rome for the last time 

350 BC
Celts from northern Spain invaded and settled in Ireland eliminating the existing inhabitants. 

70 BC- 14 AD
The golden age of Rome. Cicero and Virgil etc. Romans invaded Britain for copper, tin and wool but not Ireland, Scotland or Wales. BC 63 The then powerful Jews in Jerusalem who have signed a non aggression pact with the Romans asked the Romans to come into Jerusalem with a small army to sort out a minor domestic problem. As we all now know the Romans stayed and eventually ousted the Jews who did not return to their promised land for some 2000 years. Note the similarities to the Irish situation when they invited in the English Normans to sort out their domestic affairs some 1000 years later. BC 6 Jesus, the founder of Christianity lived in the most eastern part of the Roman Empire, modern day Israel/Palestine. 

43 AD
The Romans invaded Britain for the third time and this time remained, ruled and educated. Note: Britain at this time was already unified under one Celtic ruler, Cassievellaunus of the Catuvellauni tribe. Whereas Ireland, Scotland and Wales were still ruled by local tribal warlords and in the case of Ireland there were more than 150 of them. 

200 AD
Christianity brought to England (Britain) by early Roman converts 

250 AD
Cormac lived as Ireland's first great leader and first Ard-Ri or High King, centred in Tara Hill in Meath. 

324 AD
Roman Emperor Constantine make Christianity the official Religion of the Roman Empire. Jews had their Roman citizenship removed and were persecuted for the next 1500 years. (and the Irish think they were hard done-by.) Constantine made Constantinople his HQ and the majority of Christian theology is now debated and written down as sacrosanct in Ecumenical councils in that region. (Nicea as in Nicene Creed 325 AD was close by Constantinople now called Istanbul.) 

c400 AD
Patrickus in AD 401 was kidnapped by an Irish slave raiding party in England when he was 16 years old. The river Rhine in Germany froze over in AD 406 and the barbaric German tribes commenced their flood southwards to eventually raze the Roman Empire. In the same year the Romans left Britain. AD 410 City of Rome razed. AD 430 Patrick returned to Ireland as a bishop and commenced preaching his version of Christianity. AD 461 St Patrick dies. AD 467 The end of the Western Roman Empire. The Byzantium Roman Empire headquartered in Constantinople (Turkey) remained untouched and retained its hosting of the main Christian ecumenical meetings. (3 in Nicea) 

c500 AD
AD 557 Columcille of the "St Patrick Movement" in Ireland, set up the first Christian monastery in Iona Scotland. (Mid west coast of modern day Scotland) AD 590 Similarly Columbanus left Ireland and set up monasteries in Gaul (now France) The Irish Christians were now active in teaching reading and writing across much of Europe. Indeed are more active in reviving civilisation following the collapse of the Roman Empire than the Popes of Rome. Note however: cAD 590 Clovis the King of the Franks with headquarters in Paris became a Christian. In AD 597 the Pope did send out an emisrary to England, another Augustine, who baptized the King in Kent. 

c800 AD
AD 782 English theologian and monk, Alcuin from the monastery of York, became religious and educational advisor to Charlemagne. Alcuin was obviously influenced by the St Patrick movement but also taught the more fundamental theology of Augustine of Hippo. AD 800 Charlemagne made Holy Roman Emperor by Pope. Once again the Christian Church had a military power base. Remember it was Charlemagne and his Frankish army which had stopped the Islamic movement from establishing itself in France (from Spain), not the Pope. The Vikings who first landed in Dublin, Ireland in AD 793 and settled in York England, looking for new farm land, were prevented from travelling due south, the easy route, because of the power of Charlemagne. (They also traded with Constantinople where they provided the imperial guard.) And eventually landed in Normandy France and were fully established there by 911. 

1000 YEARS AGO.
AD 1014 The Irish finally kick the Vikings out of Ireland at the Battle of Clontarf. AD 1066 The Norman-Viking, Duke William conquered the King of England, Harold and brought with him his favourite Norman henchmen, his Barons, and rewarded them with large tracts of English land. AD 1170 Diarmuid MacMurrough the disposed King of Leinster, (he had annoyed his royal neighbough because he stole his wife,) took the fateful step of visiting Henry 2nd to ask his assistance back in Leinster.

Henry was too busy to go himself but saw Ireland as ripe for plucking with no strong leader, no modern weapons, and continuous domestic squabbles. Baron Richard de Clare (Strongbow) was sent instead. AD 1171 Henry went to Ireland himself and received the submission of most of the Irish Kings. Henry now ruled 75% of Ireland, England and all of western France from Calais to Bordeaux. Henry's favourite Barons were rewarded with much prime Irish land. Thus had begun the long and troublesome involvement of the English in Ireland. 

750 YEARS AGO.
English Kings took little interest in their Irish territories and the descendents of the Barons ran their own little fiefdoms dropped their mother tongue, interbred with the local lasses and adopted Gaelic customs. They would be called the "Old English". The native Irish learnt English military tactics, bought in mercenaries from Scotland and harried the English landowners, winning back much of their old territories. The FitzGeralds of Kildare headed up the old English and the O?Donnells and the O?Neills in the north west of Ireland were the leaders of the Gaelic Irish. 

500 YEARS AGO
From c.350 AD the FitzGeralds of Kildare became enormously rich, and because they were old English stock were recognised by the English Kings as governor generals or "Great Earls" ruling on behalf of the English Royal family. Indeed they could have been called the King of Ireland so little notice was given to them by the English Kings. This cosy situation was turned upside down in the reign of Henry 8th when he left the Roman Catholic Church and England moved towards Protestantism. The Scots went the whole way adopting Calvinism to be called Presbyterianism. Perhaps, unfortunately for Ireland, the Earl of Kildare remained a staunch Catholic, was summoned to London and clapped in the Tower. His son Lord Offaly (better known as Silken Thomas) commenced an uprising which was quickly crushed by an English Army.

In 1537 Thomas was executed and the power of the old Norman Barons, the FitzGeralds disappeared for ever. Henry 8th then continued the work he had started in England to remove the fabulously wealthy monasteries and made himself head of the Irish (Catholic) church. Unlike his Norman predecessors he did not colonise Ireland by giving land to his favourite henchmen. This was left to his daughter Elizabeth 1st. Henry did however claim all of Ireland's land as the King's, as he did in England. Local land owners became the King's tenants. c 1556 Elizabeth gave land to English Protestant settlers in East Ulster and later further south in Munster. One of these was Sir Walter Raleigh who started a potato farm. (there were no takers for potatoes in England for another 200 years). This was the commencement of religious land wars which have continued to this day as Gaelic Irish were steadily pushed west by increasing numbers of Protestants from both England and Scotland. Each time the Catholic Gaelic Irish rose in rebellion, the more powerful Protestant English ruthlessly quelled the uprising steadily taking more land and taking away the rights of property, education and governorship from the Catholics. 

400 YEARS AGO
1601 The effective end of Gaelic Ireland; following a "nine years war" between the English forces under Lord Mountjoy and the old O'Neill Gaelic Irish family whose powerbase was Ulster the most Gaelic part of Ireland. The Irish again sought the assistance of the Catholic Spanish who sent a small army which was decisively defeated at the battle of Kinsale. (In Co Cork in the south of Ireland.) 

Note for comparison The Spanish Inquisition. 1478-1670 The ethnic and religious cleansing perpetrated by the English in Ireland was barbaric in anybody's vocabulary. It is interesting to note however that the Spanish Inquisition was taking place at exactly the same time. Here the conflict was again religious but in Spain the barbarism was dealt out by the Catholic king and queen, Ferdinand and Isabella, against anybody who wasn?t a Catholic. The victims in Spain were Jews and Muslims who had been happily living alongside each other. As in Ireland the victims fled the country. The message for those who stayed was convert to Catholicism or be murdered. The Spanish Inquisition makes ethnic cleansing in Ireland look like a tea party. The Spanish ethnic cleansing was 100% effective and Spain had no more internal religious wars. The Protestant English were not so brutal and (hence?) religious conflicts have remained until this day. (Click here for more details in the Inquisition programme of the Roman Catholic Church)

1603 With the Gaelic powerbase now in tatters, Hugh O?Neill surrendered to the English and along with the O'Donnells of Donegal fled to France. These families were never seen in Ireland again. (Called the flight of the Earls) The Plantation of Ulster. The seed is now sown for the modern "troubles". There now being no large Irish land owners in Ulster the Protestant English and Presbyterian Scots moved in, and with the blessing of the Queen, took over most of the most fertile land, cleared woodlands and brought in modern agriculture. A radical modernising force was suddenly thrust into an ancient world. The new Protestant colonialists looked down on the local "backward" Irish Catholics and treated them with the same contempt as if they were the "Indians" in both their other colonies in India and North America. Queen Elizabeth 1st of England died in this year. 

1641 Catholic uprising and massacre of Ulster Protestants and Presbyterians. During the appalling reign of England's Charles 1st there was no clear leadership in Ireland and the Catholics took the opportunity to rebel and try and get some of their Ulster land back. 1641 saw Catholics burn Protestant churches dig up graves and hurl the rotting corpses about like rag dolls. Relief came from the Scottish Presbyterian, General George Munro who brought a tough rescue party from Scotland. 

1642-46 English Civil war. Oliver Cromwell's "Model Army" removed the ineffective King Charles 1st. Cromwell ruled England, not as a King but with a ruthless fundamentalist Christian Puritan doctrine.(like Calvinism or Presbyterianism) 

1649 Cromwell held the Irish Catholics responsible for the massacres of 1641 and he took revenge at Drogheda (30 miles north of Dublin) and Wexford. Cromwell justified his cruelty to the English Parliament as they "would tend to prevent the effusion of blood in the future" 

1688 England's "Glorious Revolution". William of Orange, the Protestant ruler of Holland and husband of Mary, daughter of England's James 2nd was invited to oust Catholic King James 2nd. James put up no fight and fled to France. 

1690 Battle of the Boyne. The powerful French King, Louis 14th backed a request from James to liberate Ireland from the English Protestants. James with a huge French force landed in Ireland and routed the standing Protestant forces there. English King William of Orange immediately responded and won the decisive "Battle of the Boyne" against the most powerful Catholic force of combined French and Irish liberation fighters ever seen in Ireland. All top Irish nobility fled, mainly to France. (Known as the Flight of the Wild Geese). This land mark victory is celebrated in Protestant Ulster to this day. Back in mainland Britain, William's task was not over, he needed to quell a rebellion in Scotland to ensure all Highland chiefs swore allegiance to him. In the "Battle of Glencoe" he massacred the whole of the MacDonald clan "as an example". 

1692 All Irish Catholics banned from office. (William of Orange) The Irish could not own land, be a lawyer, pray in church or join the army. Never rigidly enforced. 1695 All Irish Catholics deprived of Civil Rights.(William of Orange) 

250 YEARS AGO
The Georgian period in England saw the power of the royal family diluted in favour of parliament and the first elected Prime Minister (Walpole) was created by King George 1st as he could not speak a word of English The Georgians ran Ireland from Dublin via the "Ascendancy" which was made up of wealthy protestant land owners. (No Catholics of course). England was becoming richer and richer through their empire which was expanding rapidly in North America and the Indian Sub-Continent. Ireland was calm but was not benefiting, as it was being exploited like the rest of England's colonies. Modern day Dublin started taking shape with proud Georgian buildings. Catholic Irish ownership of land was now down to below 10% and was the poorest coastal areas from Sligo southwards. A diet of potatoes was steadily becoming the main and in some cases the sole source of food for the increasing large west coast Catholic families. The Ascendancy subscribed to the Anglican Church but retained much of Oliver Cromwell's Puritan views. Any Old English remained staunchly Catholic and the Ulster plantation settlers from Scotland remained fundamentalist Calvinists (Presbyterian) called Dissenters. Neither group liked each other to the extent that the Anglican Ascendancy passed a series of penal laws against both Catholics and Presbyterians. The effect on the Catholics was to make them even further depressed and any differences between old Gaelic Catholics and old English Catholics disappeared. Strangely the effect on the Ulster Dissenters was more marked, as being deprived from holding office, many upped sticks and emigrated to North America. 

1740 Severe famine in Ireland. 300,000 die of starvation 

1745 Catholic or Jacobite Rebellion in Scotland under Bonne Prince Charlie supported by French King Louis 14th defeated by English Army near Inverness, (Battle of Culloden 1746) Scottish Highland Clearances or Highland Ethnic cleansing. For some years after the Jacobite revolution the English did not trust the Scots and the large English landowners "removed" the many Scottish land workers (Crofters), to be replaced by sheep. The majority fled to North America, mainly Canada and Australia. There was no corresponding Irish uprising at this time. 

1775-6 American War of Independence. This battle against the English was triggered by excessive taxes being imposed on the colonists to finance an English standing army in America to discourage any potential threat from France who had been removed from America by the British. The American colonialists won with help from the French. Such a massive loss of British territory sent waves of hope both in Ireland and India. 

1778 The Catholic Relief Act. Relieved by there being no corresponding rebellion in Ireland after Culloden and the need for more recruits into the British army during and after the American war of Independence and unrest in India, the English chose to remove some of the human rights restrictions for Catholics in Ireland. Catholics could then, join the army, enter the professions and were given equal voting rights to Protestants. 

1789 The French Revolution. The French people revolted against the corrupt nobility and Catholic Church. 40,000 corrupt priests and nuns butchered to death. The concept of liberty, democracy and the rights of man, gave Irish Catholics more much needed motivation. The Anglican English ruled through Dublin Castle and were equally despised by Irish Catholics and Ulster fundamental Presbyterians alike. The Presbyterian Orange order was created. 

1798 Revolution both by Catholics and Presbyterian Ulstermen against English rule. Catholic revolutionary Theobald Tone raised two French invading forces into Ireland both defeated by the ruling English. The Orange Order unrest in Ulster also ran out of steam as they saw their fellow revolutionaries fail in the south, even with French assistance. 30,000 Irishmen died in this revolution. The English reaction to this unrest was to persuade the Irish Parliament to dissolve itself and under the "Act of Union" of 1800. Ireland became an integral part of the United Kingdom. The idea of coupling this with Catholic Emancipation which would have given Irish Catholics the right to sit in parliament, was blocked by English Protestant King (German Extraction) George 3rd who felt it was against his coronation oath. A young Irish lawyer in the making, Daniel O?Connell, was watching these events from France. 

19TH CENTURY
1829 Catholic emancipation was forced on the English parliament by Daniel O?Connell. The effect was largely neutralised by the English Parliament who took the votes away from the bulk of the poor Catholic Irish by raising the minimum wealth threshold (mainly property) required by an individual to qualify as a voter. 

1830-38 The Tithes war. The Tithes were rents on land paid to the Church of Ireland which was of course the Anglican Church of England when all the tenants were Catholic. O?Connell's next main task was to remove it. This war was dirty on both sides. The tenants murdered the rent collectors and the collectors seized cattle and goods from defaulters. 

1845 The Potato Famine. One million Catholic Irish died unnecessarily. Three million emigrated. The key Englishman against giving food relief to the West Coast Irish whose diet consisted solely of potatoes was Under Secretary to the British Treasury Sir Charles Trevelyan a man who learned his trade in India where famine was relatively common and deaths due to starvation could be up to 5 million people. A huge rump of Irish immigrants settled in America where because they had no money to buy land, stayed in the towns. Their skill was an ability to survive and argue in the English language which allowed them to make money and get political positions of power. (Mayor Daley of Chicago and President John F. Kennedy were both Irish). These Irish American immigrants hated the English and were soon raising money and arms to get the English occupiers out of Ireland. 

1867 The Fenian revolution. The Catholic Irish wanted the English completely removed from their country and the formation of a Republic. O?Connell now dead, had not delivered it. Ireland was still part of the UK with about 55 seats in Parliament which were only valuable when the majority was small and when the Wigs (Liberals) not right wing Tories were in power. Frustrated by lack of action two militants, James Stephens and John O?Mahony formed the Irish Republican Brotherhood nicknamed the Fenians after the Fianna warriors from Celtic Ireland. They had one policy, terrorism which failed purely because the Catholic Archbishop of Dublin refused to back any armed struggle. 

1881 The land wars and the land acts. Charles Stewart Parnell, a Protestant Landlord from County Wicklow, in total contrast to the early Fenian, used his cold, logical mind to organise Irish MPs to seek out any legal parliamentary ruse to move towards home rule. He also founded the Irish national land league with Michael Davitt with the object of stopping the cruel habit of removing tenant farmers from their land for temporary non payment of rent following poor harvests. The land wars consisted of such action against landlords as, violence and coercion, cattle maiming and arson. Parnell, used his well organised parliamentary muscle achieved his objectives via three land acts allowing tenant farmers to eventually own the land they were farming using soft government loans. (The land acts 1881, 1885 and 1903) 

20TH CENTURY
1912 Home Rule at last? Gladstone, (Liberal British PM) was on very friendly terms with Parnell, and introduced the home rule bill in 1886. Parnell now the uncrowned King of Ireland, might have had the might of the Catholic Church on his side but not the Ulster Presbyterians who also had seats in Parliament. Gladstone lost the next election and the Tories along with the men of Ulster were totally against home rule. But there could still have been time. Unfortunately Parnell had a long term mistress, Kitty O?Shea and Mr O?Shea took this inopportune moment to sue for divorce. O?Connell lost his home support and that of Gladstone overnight. O?Connell died in his mistresses arms at the young age of 45. However all was not lost, Parnell's work was taken up by John Redmond who in 1910 found himself with the balance of power in the British parliament and in spite of the Ulstermen fighting (literally) a rearguard action, the Home bill was passed in September 1914. 

AD 1916 The Easter Rising. England was now at war and implementation of home rule was suspended for the duration of the conflict with Germany. Redmond pledged men to help the English but various militant groups were about, including the Fenians and some new boys called Sinn Fein, who sent men to seek arms from the Germans. Well armed the Fenians stormed and took the Dublin Post Office, raised the Irish Tricolour and Patrick Pearse read a public proclamation for the Republic of Ireland. The English took a week to quell this riot helped by sailing a gunboat up the Liffey which shelled and destroyed many buildings. This was immediately followed by hanging the leaders as traitors, an unwise act immediately condemned by the Catholic Church, John Redmond, George Bernard Shaw and W.B. Yeats. The scene was set for another revolution. 

1919 The Irish War of Independence. The First World War ended in November 1918 and in the same year the election in the British Isles produced an overwhelming victory for Sinn Fein winning 76 seats to the old Nationalist Party's 6. Sinn Fein refused to sit in the House of Commons in Westminster London but the Assembly of Ireland (Dail Eireann) met in Dublin on 21 Jan 1919. That same day the IRA (then called the Irish Volunteers) commenced the civil war by shooting dead two policemen. The war lasted two and a half years, lead on the Irish side by a brilliant man from Cork, Michael Collins, and on the English side an ill disciplined armed auxiliary police force nicknamed the Black and Tans because of their uniform. With large parts of the country controlled by Sinn Fein and the IRA and with the Black and Tans good for nothing except terror, arson and murder a truce was called to be followed by the Anglo-Irish treaty of December 1921.

Chief negotiators for Ireland were Michael Collins and Arthur Griffith who agreed a dominion status for Ireland (like Canada) with the British Government. This was fine for the Irish people but not De Valera and the IRA which unfortunately resulted in a short Irish civil war when Collins and Griffiths were killed. In the mean time the British Government separated Ireland territorially with Presbyterian Ulster remaining as part of the UK and the south becoming the "Irish Free State". As with the separation of India some 30 years later such an artificial split always traps differing religious groups into smaller parcels of land which causes them to feel threatened. The scene was set for religious sectarian battles in Ulster which have lasted until today and may be insolvable. 

1932 The Irish Fianna Fail party under Eamon de Valera. The Irish in the south had now been independent of the English for 10 years and demonstrated this independence by remaining neutral in the 1940-45 Second World War. De Valera wanted to govern for the people and the Church wanted to create an isolated community free from the sins of the rest of Europe. After the war (1950s) the Irish people voted with their feet and emigrated to economically more prosperous English speaking countries. This caused panic and Ireland decided to apply to join the European Community, gaining membership in 1972. The result, looks good so far perhaps even an economic success story. 

Scotland's Irish Origins

Scotland's Irish Origins Volume 54 Number 4, July/August 2001
by Dean R. Snow

Tracking the migration of Gaelic speakers who crossed the Irish Sea 1,700 years ago and became the Scots

Ireland in the Early Christian period (A.D. 400-1177) was made up of at least 120 chiefdoms, usually described in surviving documents as petty kingdoms, typically having about 700 warriors. One of these petty kingdoms was Dál Riata, which occupied a corner of County Antrim, the island's northeasternmost part. Around A.D. 400, people from Dál Riata began to settle across the Irish Sea along the Scottish coast in County Argyll. Other Irish migrants were also establishing footholds along the coast farther south, as far as Wales and even Cornwall, but the migrants from Dál Riata were especially noteworthy because they were known to the Romans as "Scotti" and they would eventually give their Gaelic language and their name to all of what is now known as Scotland.

So far as we know, the only people already living in Scotland in A.D. 400 were the Picts, who were first mentioned by Roman writers in A.D. 297. This was in connection with an attack along Hadrian's Wall, in which the Picts had the help of Irish (Scotti) allies, so connections across the Irish Sea must have already been strong. Roman sources predictably describe their Pictish adversaries as barbarians and mention their use of blue paint, which some historians later interpreted perhaps too literally (Mel Gibson and his friends show up in the film Braveheart slathered with gallons of it). More likely the Picts were heavily tattooed.

The Picts lived mainly in eastern Scotland, north of modern Edinburgh. We know their homeland both from the distributions of Pictish place-names (which typically begin with "Pett" or "Pit") and the distribution of Pictish symbol stones, which were Pictish equivalents of a medieval coat of arms, each typically bearing the crest of a petty king and that of his father. The rugged west coast was only lightly occupied by Picts or some other Celtic-speaking people. Settlers from Dál Riata apparently established themselves along the west coast without much opposition. By A.D. 490 the population of Scotti was large enough that the head of the little kingdom moved the family seat across from Ireland. The Scotti alternately cooperated with and fought against the Picts for the next few centuries until the two were unified into a single kingdom under Cináed (Kenneth) mac Ailp'n in A.D. 844. After that the Pictish language disappeared, along with the symbol stones and other archaeological traits that had distinguished them from the Scotti.

What the Scottish case and others like it tells us is that migrations by relatively small dominant societies are much more common in human history than many archaeologists have been willing to admit (much less assume), particularly in North America. Typically, the signatures of it have been explained away too easily as evolutionary change in place. There are so many good examples of change associated with the migration of whole societies or dominant subsets of them, that any major change over time that can be observed archaeologically is likely to have involved migration in one of its many forms, however minor. We should be assuming population movement as a first principle rather than denying it.
Take your Pict


From A.D. 400 to 1000 , northern Great Britain saw the withdrawal of Roman forces, arrival of the Scotti from northeastern Ireland, disappearance of the Picts, formation of a united kingdom of Scotland, and colonization by the Norse.

A.D. 400. Settlers from the Irish petty kingdom of Dál Riata were beginning to establishing themselves in what would later be called Scotland. Picts were well established north of other Celtic speakers except perhaps on the west coast and in the Hebrides.

A.D. 500. Departure of Roman legions in A.D. 407 left Britain to Picts, other Celtic speakers, and growing numbers of Irish settlers. Enough Scotti were in place by A.D. 490 to allow them to move the seat of Dál Riata from across the Irish Sea.

A.D. 600. Colum Cille left Ireland and established a monastery on Iona in 563. From this time on expansion of the Irish Scotti was assisted in part by the spread of Christianity.

A.D. 700. As the Scottish presence in Britain grew, so did that of the Angles and Saxons, many the descendants of Roman mercenaries. Angle settlements expanded south and east of Scottish territory.

A.D. 800. As both Angle and Scottish communities grew, small Norse settlements began to appear in the islands of Orkney and the Outer Hebrides.

A.D. 900. Competition from the Norse and Angles probably contributed to the unification of Scots and Picts into a single kingdom in 844. Pictish language and culture disappeared. Norse raids forced the abandonment of Iona by 878.

A.D. 1000. By 1,000 years ago the Picts were a memory and the united kingdom of Scotland was caught between Germanic Norse and Angle settlers.


Dean R. Snow, a professor of anthropology at the Pennsylvania State University, has studied Iroquoian archaeology since 1969. His work in Northern Ireland and Scotland was supported by the British Council.

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© 2001 by the Archaeological Institute of America
archive.archaeology.org/0107/abstracts/scotland.html

Seven Celtic Nations - 7 Ireland

The first evidence of human presence in Ireland dates to about 12,500 years ago, shortly after the receding of the ice after the younger Dryas cold phase of the Quaternary ended around 9700 BCE, and heralds the beginning of Prehistoric Ireland, which includes the archaeological periods known as the Mesolithic, the Neolithic from about 4000 BCE, the Copper and Bronze Age from about 2300 BCE and Iron Age beginning about 600 BCE. Ireland's prehistory ends with the emergence of "protohistoric" Gaelic Ireland in the 2nd and 3rd centuries BCE.

By the late 4th century CE Catholicism had begun to gradually subsume or replace the earlier Celtic polytheism. By the end of the 6th century it had introduced writing along with a predominantly monastic Celtic Christian church, profoundly altering Irish society. Viking raids and settlement from the late 8th century CE resulted in extensive cultural interchange, as well as innovation in military and transport technology. Many of Ireland's towns were founded at this time as Viking trading posts and coinage made its first appearance.[1] Viking penetration was limited and concentrated along coasts and rivers, and ceased to be a major threat to Gaelic culture after the Battle of Clontarf in 1014. The Norman invasion in 1169 resulted again in a partial conquest of the island and marked the beginning of more than 800 years of English political and military involvement in Ireland. Initially successful, Norman gains were rolled back over succeeding centuries as a Gaelic resurgence[2] reestablished Gaelic cultural preeminence over most of the country, apart from the walled towns and the area around Dublin known as The Pale.

Reduced to the control of small pockets, the English Crown did not make another attempt to conquer the island until after the end of the Wars of the Roses. This released resources and manpower for overseas expansion, beginning in the early 16th century. Also, the European discovery of America by Christopher Columbus in 1492 meant that Ireland now occupied a position of great importance west of Britain, and therefore controlled the routes from Britain into the Atlantic, and ultimately, America. However, the nature of Ireland's decentralised political organisation into small territories (known as túatha), martial traditions, difficult terrain and climate and lack of urban infrastructure, meant that attempts to assert Crown authority were slow and expensive. Attempts to impose the new Protestant faith were also successfully resisted by both the Gaelic and Norman-Irish. The new policy fomented the rebellion of the Hiberno-Norman Earl of Kildare Silken Thomas in 1534, keen to defend his traditional autonomy and Catholicism, and marked the beginning of the prolonged Tudor conquest of Ireland lasting from 1534 to 1603. Henry VIII proclaimed himself King of Ireland in 1541 to facilitate the project. With the failure of the English Reformation, Ireland became a battleground in the wars between Catholic Counter-Reformation and Protestant Reformation Europe for control of the north Atlantic sea routes to America.

England's attempts to either conquer or assimilate both the Hiberno-Norman lordships and the Gaelic territories into the Kingdom of Ireland provided the impetus for ongoing warfare, notable examples being the 1st Desmond Rebellion, the 2nd Desmond Rebellion and the Nine Years War. This period was marked by the Crown policies of, at first, surrender and regrant, and later, plantation, involving the arrival of thousands of English and Scottish Protestant settlers, and the displacement of both the Hiberno-Normans (or Old English as they were known by then) and the native Catholic landholders. Gaelic Ireland was finally defeated at the battle of Kinsale in 1601 which marked the collapse of the Gaelic system and the beginning of Ireland's history as part of the British Empire.

During the 17th century, this division between a Protestant landholding minority and a dispossessed Catholic majority, divided not only by religion but also by cultural origin, was intensified and conflict between them was to became a recurrent theme in Irish history. Protestant domination of Ireland under a Protestant Ascendancy was reinforced after two periods of religious war, the Irish Confederate Wars in 1641-52 and the Williamite war in 1689-91. Political power thereafter rested almost exclusively in the hands of a minority Protestant Ascendancy, while Catholics and members of dissenting Protestant denominations suffered severe political and economic privations under the Penal Laws.

On 1 January 1801, in the wake of the republican United Irishmen Rebellion, the Irish Parliament was abolished and Ireland became part of a new United Kingdom of Great Britain and Ireland formed by the Acts of Union 1800. Catholics were not granted full rights until Catholic Emancipation in 1829, achieved by Daniel O’Connell. The catastrophe of the Great Famine struck Ireland in 1845 resulting in over a million deaths from starvation and disease and in a million refugees fleeing the country, mainly to America. Irish attempts to break away continued with Parnells Irish Parliamentary Party which strove from the 1880s to attain Home Rule through the parliamentary constitutional movement, eventually winning the Home Rule Act 1914, although this Act was suspended at the outbreak of World War I.

In 1916 the Easter Rising organised by the IRB and carried out by members of the Irish Volunteers, the socialist Irish Citizen Army of James Connolly and 200 women from Cumann na mBan succeeded in turning public opinion against the British establishment after the execution of the leaders by British authorities. It also eclipsed the home rule movement by bringing physical force republicanism back to the forefront of Irish politics. In 1922, after the Irish War of Independence most of Ireland seceded from the United Kingdom to become the independent Irish Free State but under the Anglo-Irish Treaty the six northeastern counties, known as Northern Ireland, remained within the United Kingdom, creating the partition of Ireland. The treaty was opposed by many; their opposition led to the outbreak of the Irish Civil War, in which pro-treaty or Free State forces proved victorious. The history of Northern Ireland has since been dominated by the division of society along sectarian faultlines and conflict between (mainly Catholic) Irish nationalists and (mainly Protestant) unionists. These divisions erupted into the Troubles in the late 1960s, after civil rights marches were met with opposition by authorities. The violence escalated after the deployment of the British Army to restore order led to clashes with nationalist communities. The violence continued for 28 years until an uneasy, but largely successful peace was finally achieved with the Good Friday Agreement in 1998.

I've posted extensively about Ireland on this blog.  There's a lot of good information on Wikipedia as well: https://en.wikipedia.org/wiki/History_of_Ireland

Origins of Dance Music in Ireland

May Day, Beltane, and the menace of May Eve
It is likely that dance was evolved before or independently of music as we know it today.  Within historical time the melodic phrase has been the basis of European dance, not percussive beat (Subsahara).  The earliest social dances were circular and linear chain dances, dating to 1400-1200 BC in Crete/Mediterranean.  Of these, circle dances are most likely the original formal dances.  By the middle ages, the CAROLE (a circle dance) became the most popular form with two associated forms: the FARANDOLE, a line dance from the Mediterranean, and BRANLE, a circle dance from Northern parts of Europe.

The Farandole

In early forms of dance, the music was sung by the dancers in simple, compound double or triple time, with a regular pulse.  Performed exclusively outdoors, the dance steps were very primitive, with a leader directing the dancers in a variety of twists and turns.  This developed to use three arched figures with raised hands under which dancers passed: "Threading the needle", "L'Escargot" and "The Arches".  These fell out of popularity in the 15th century courts either because of high headdresses and pointed hats, or for religious reasons, but remained popular among rural/common dancers.  The dance then became known as HEY (hay, haye, heye or haye) with a changing of the dancers' location in relation to each other.  This pattern is reflected in part of the modern Reel.

The Branle 

From the French Branler: to sway, and the English: to braul, brawl.  These were circle dances.  The music had a pulse/rhythm "the branle double", an 8 bar phrase, the ballad metre, while the branle simple had a 6 bar phrase.  These and other branles became the basis of French folk dance by the 16th century and came in various styles including:

  • Couple Dances -
  • Country Dances (Contradances in New England) - the form of a courtly dance in England, a fashionable dance from the leisure class at court who had time to organize dances and steps.  There may have been more common "country dances" amongst the poor/working class in Ireland, but there is little evidence of such except in 1670 when Richard Head writes: "Their Sunday is the most leisure day they have, in which they use all manner of sport; in every field a fiddle and the lasses footing it till they are all of a foam", and in 1674 John Dunton reports of a wedding where: "a bagpiper and a blind harper that dinned us continually with their music, to which there was perpetual dancing".
  • Withie and Sword Dances - recorded from 1669 - another form of courtly dance in England
  • Quadrilles (sets of 4 dancers) -

16th century French branle performed by students of Trinity Laban Conservatoire of Music and Dance.
Music by Jeremy Barlow and The Broadside Band.

Traditional Musical Instruments for Dancing

Instruments used while dancing was mainly drums and background lute, accompanied by singing. Other instruments also included bells, jingles, long drums, nakers (or nakir: a small drum of Arabic origin), side drums, tabors, tambourines and timpani (also known as a kettle drum).

Other forms of Dance (European During The Middle Ages)
    Circle Dances:
    • Sellingers Round
    • Estampie
    • Saltarello
    Court Dances:
    • Basse Dance
    • Black Alman
    • Black Nag
    • Rufty Tufty
    Line Dances:
    • Prince William
    • La Spagna
    • The Morris Dance
    • The Jig
    Country Dances
    • Scottish Dances
    • The Egg Dance
    • Ballet
    • Pavan
    • Burgundian Dance

    Dance in Ancient Ireland (13th - 17th centuries)

    In Ireland, the haye, rinnce fada and rinnce mor are three names used to refer to dance in old literature: "haye" was a chain dance, rinnce fada similar to an English country dance, rinnce mor or trenchmore, was a long dance.  In 1265 a poem on New Ross's fortifications talks of "carolling" (dancing and singing), and in 1413 dancing is described in relation to a Christmas visit by the Mayor of Waterford to the O'Driscoll seat in Co. Cork (Breathnach, 1977).  The first reference to the dance in the Irish language is 1588, when Tomas Dubh, tenth Earl of Ormond, talks of "a dance around fires by a slender, swift, vigorous company".  The Irish words for dance, "rinnce", first appears in 1609 and "damhsa", ten years later.  Descriptions of music and dance together come from 1602 at the court of Elizabeth I, where Irish tunes are mentioned: "We are at frolic here in court; much dancing in the privy chamber of Country dances before the queen's Majesty, who is exceedingly pleased therewith.  Irish tunes are at this time much liked."

    Dancing was associated with important times of the year:
    • Bealtaine: Gaelic May Day festival. Most commonly it is held on 1 May, or about halfway between the spring equinox and the summer solstice. Historically, it was widely observed throughout Ireland, Scotland and the Isle of Man
    • Lughnasa: Gaelic festival marking the beginning of the harvest season. Historically, it was widely observed throughout Ireland, Scotland and the Isle of Man. In Modern Irish it is called Lúnasa in Lùnastal, and in Luanistyn.
    • Samhain: Gaelic festival marking the end of the harvest season and the beginning of winter or the "darker half" of the year. Traditionally, it is celebrated from 31 October to 1 November, as the Celtic day began and ended at sunset. This is about halfway between the autumn equinox and the winter solstice.
    • Imbolg: also called Brigid's Day, is a Gaelic traditional festival marking the beginning of spring. Most commonly it is held on 1/2 February, or about halfway between the winter solstice and the spring equinox. Historically, it was widely observed throughout Ireland, Scotland and the Isle of Man.
    Dancing was also associated with the rituals of life: births, weddings, and wakes.  

    Nobody knows for sure about dancing in Ireland before the 17th century.  But even though there is no official Irish word for dance (because the documentary evidence of dance is from the 17th century on), and because of its popularity depicted in Holland by painters like Peter Breughel in the 16th century (bagpipes and dance for weddings), it's a good assumption that it was practiced also in Ireland.

    Irish Dancing (18th - 19th Centuries)

    The original style of dancing is the solo step dance, and this is found all over Ireland.  This was taught by travelling dancing masters who were well established in the late 18th century.  They taught jig and reel steps, and also made up fancy circle dances for several couples, and "set" dances (not to be confused with sets or set-dancing), which were display dances for talented dancers.  

    NOTE: Solo and group step dancing have been refined in the 20th century into the costumed and choreographed kinds we see at competitions today, and in Riverdance and the Lord of the Dance.  In the competitions, dancers will be dressed in colored costumes decorated with Celtic designs, these dating to the early 20th century, their more elaborate forms originating in the USA and Australia.

    Irish Dancing (20th Century)

    The Gaelic League favored a deanglicization policy in anything culturally-related.  The banned all European circle, country and sets dances, encouraging a revival of older dances and creating new ones.  In 1939 the Coimisiun an Rinnce (Irish Dancing Commission) published instruction for the approved choreographies, "Siege of Ennis", "Walls of Limerick", "Sweets of May", etc.  Although sets were banned, they continued anyway, surviving to the present day in areas like Kerry and Clare, boosted in the 1980s by revival and in their original English (courtly) forms, they are still danced in some Orange halls in Co. Down.  

    The Church

    The Church opposition to dance was a European universal from the 1740s to the 1930s in Ireland in tandem with state desire for control, resulting in the 1935 Public Dance Halls Act (EDI).*  

    Houses and crossroads, where Irish music was played and danced, had been the main venues for social dance in Ireland prior to 1935.  These were still in "operation" well into the 1950s, especially for the American wakes.  House dances were often fundraisers, generally benefits or for the fun of it, but sometimes for political groups, and they could be held in anyone's house.  Neither they, nor cross-roads dancing could be legally controlled by the church and this of course they didn't like.  But emigration and recorded music combined with foreign dance forms (the waltz, foxtrot, twostep, shimmy-shake) were beginning to be popular in Ireland.  Private commercial dance halls were being opened to take advantage of the new fashion.  The Gaelic League was against this activity for its perceived "undermining of Irish culture".  

    The Church damned dances and saw them as not only improper (on the borderline of Christian modesty - Irish Catholic Directory, 1924), and "direct and unmistakable incitements to evil thoughts and evil desires".  In addition, there was concern among the authorities about the hazards of overcrowding in unsupervised premises, and even about groups like the IRA running dances to raise money for guns.  The issue became a battle for control.  Religious and political forces combined to demand licensing of dancing.  Intensely conservative lobbying was engaged in by the Church.  Under the Public Dance Halls Act (EDI) of 1935, dancing required a license, and this would only be given to people approved of by a district judge.  Failure to comply was a criminal offence.  Overzealous vigilante style enforcement of the Act by the Church destroyed social, noncommercial house dancing, and gradually shifted the social dance from private space to public.  

    Many argue that the Church destroyed Irish traditional music and discouraged new players.  But it also laid the groundwork for the "band", the "ceilidh band" in particular, as the mainstay of music for dancing in Ireland, opening a new chapter in Irish music History.

    Modern Irish Music

    Demands of dancing in large spaces altered the performance style of music.  It did not require solo and duet playing, it sacrificed rhythm to beat, impersonalized the musicians, prioritized the music=making over social occasion and obliged musicians to learn other forms of music (non-Irish) demanded by the modern venue.  The Accordion became important, for volume, diminishing the status of the subtlety inherent in expert fiddle playing.  Dancers were separated from the process of music-making, standards of appreciation declined, musicians lost local importance, became discouraged and many abandoned playing altogether, or switched to performing European or popular American music, which was becoming more popular in Ireland.

    *From Wikipedia:

    Public Dance Halls Act 1935 (Ireland) cover.jpg
    The Public Dance Halls Act 1935 (IrishAcht Um Hallai Rinnce Puibli, 1935) is an Act of the Oireachtas which regulates dance halls in Ireland by introducing a licensing system and a tax on admission tickets.
    The proposals were based on the recommendations of the 1932 report of the Carrigan Commission into juvenile sex crimes.[2] Other Carrigan Report recommendations were enacted in the Criminal Law (Amendment) Bill, which raised the age of consent and banned artificial contraception.[2][3] On dance halls, the report stated:
    In the course of the Inquiry no form of abuse was blamed more persistently for pernicious consequences than the unlicensed dances held all over the country in unsuitable buildings and surroundings, for the profit of persons who are liable to no control or supervision by any authority. The scandals that are the outcome of such a situation are notorious. They have been denounced in pastorals, exposed in the Press, and condemned by clergy, judges and justices, without avail. Before us the Commissioner, speaking for the Civic Guard, said these dance gatherings in many districts were turned into "orgies of dissipation, which in the present state of legislation the police are powerless to prevent." In short, there is no effective legislation to put down this nuisance.
    The Public Dance Halls Bill was introduced in 1934 by the then government of Fianna Fáil, and supported by the opposition Fine Gael and Labour parties.[4] It was supported by the Catholic hierarchy. Secular nationalist institutions like the Gaelic League the legislation were seen as beneficial for protecting Irish culture against foreign influence.

    Licensing is administered at the district court, subject to the discretion of the local judge. In the early years of its effect, they were less tolerant of more recently introduced musical styles, such as set dancing(seen as "foreign") and jazz dance clubs.[6][7][8] However, it also disadvantaged many traditional Irish musical activities, such as private house dances and crossroad dances, forcing spontaneous and social music and dance into a controlled and commercialized environment. This set the conditions for the predominance of the céilidh, with its large and loud musical ensembles and wide open dance spaces.[5][9] The ceilidh arose at the expense of older traditional music, which declined in popularity for decades until the creation of the Comhaltas Ceoltóirí Éireann, and later the Folk Revival brought new attention to traditional Irish music.

    The Act remains in force, with amendments.[10] Nightclubs may be subject to stricter conditions in some districts than in others, depending on the particular judge. The Irish Nightclub Industry Association has described the legislation as "archaic".[11] In 2001 there was confusion about whether the Act applied to lapdancing clubs.[12]





    Irish bardic poetry on the subject of harps and harpers.


    This is a selection of Irish bardic poetry on the subject of harps and harpers. The earliest of these come from a collection of Irish poems which were researched and translated by the great Gaelic scholar Osborn Bergin in the period 1918-1926.

    Bergin states:
    By Bardic Poetry I mean the writings of poets trained in the Bardic Schools as they existed in Ireland and the Gaelic parts of Scotland down to about the middle of the seventeenth century. In Scotland, indeed, they lingered on till the eighteenth century. At what time they were founded we don't know, for the Bardic order existed in prehistoric times, and their position in society is well established in the earliest tradition. You will understand that the subject is a vast one, but I mean to deal only with a small portion of it—the poetry of the later Bardic schools from about the thirteenth century to the close—that is to say, compositions of the period known as Later Middle Irish and Early Modern Irish."
    Osborn Bergin
    Irish Bardic PoetryDolmen Press, 1970
    p. 3


    The language of the poems is a somewhat artificial poetic Gaelic which remained almost unchanged over 500 years, although the spoken language continued to evolve in different areas. Hence, by the end of the period people complained that the poets were difficult to understand. It also means that the poetry can not be identified by region or date on stylistic grounds. Most of the words will be recognizable to the student of modern Irish, although the grammar is different enough that translation requires a specialist in the subject.

    The structure of the poems follows a precise formal structure based on one of the traditional syllabic metres. These are very polished works produced by skillful professionals in a very dignified style. The subject matter of the poems as a whole is quite wide, but I have chosen only those connected with harps. No other musical instruments are mentioned, except in one place "liric", which Bergin translates as "lyre". This may be just a synonym for harp.

    Poetry was a hereditary occupation, although training at a Bardic College for a period of about seven years was also required. The method of composing was to lie in a darkened room for an extended period of time until the poem was complete. Many have commented that this seems like a relic of some type of divination ceremony going back to pagan times.

    Some of the poems:

    The origin of Halloween lies in Celtic Ireland - Samhain





    Halloween in Ireland


    To find the origin of Halloween, you have to look to the festival of Samhain in Ireland's Celtic past.

    Samhain had three distinct elements. Firstly, it was an important fire festival, celebrated over the evening of 31 October and throughout the following day.

    The flames of old fires had to be extinguished and ceremonially re-lit by druids.

    It was also a festival not unlike the modern New Year's Day in that it carried the notion of casting out the old and moving into the new.

    To our pagan ancestors it marked the end of the pastoral cycle – a time when all the crops would have been gathered and placed in storage for the long winter ahead and when livestock would be brought in from the fields and selected for slaughter or breeding.

    But it was also, as the last day of the year, the time when the souls of the departed would return to their former homes and when potentially malevolent spirits were released from the Otherworld and were visible to mankind.

    Samhain: its place in the Celtic calendar

    The Celts celebrated four major festivals each year. None of them was connected in anyway to the sun's cycle. The origin of Halloween lies in the Celt's Autumn festival which was held on the first day of the 11th month, the month known as November in English but as Samhain in Irish.

    The original Celtic year
    •     Imbolc: 1st February
    •     Beltaine: 1st May
    •     Lughnasa: 1st August
    •     Samhain: 1st November

    The festivals are known by other names in other Celtic countries but there is usually some similarity, if only in the translation.

    In Scottish Gaelic, the autumn festival is called Samhuinn. In Manx it is Sauin.

    The root of the word – sam – means summer, while 'fuin' means end. And this signals the idea of a seasonal change rather than a notion of worship or ritual.

    The other group of Celtic languages (known as Q-Celtic) have very different words but a similar intention. In Welsh, the day is Calan Gaeaf, which means the first day of winter. In Brittany, the day is Kala Goanv, which means the beginning of November.

    The Celts believed that the passage of a day began with darkness and progressed into the light. The same notion explains why Winter – the season of long, dark nights – marked the beginning of the year and progressed into the lighter days of spring, summer and autumn. So the 1st of November, Samhain, was the Celtic New Year, and the celebrations began at sunset of the day before ie its Eve.


    The Roman Autumn festival

    Harvest was celebrated by the Romans with a festival dedicated to Pomona, the goddess of the fruits of the tree, especially apples. The origin of Halloween's special menus, which usually involve apples (as do many party games), probably dates from this period.

    Pomona continued to be celebrated long after the arrival of Christianity in Roman Europe. So, too, did Samhain in Ireland and it was inevitable that an alternative would be found to push pagan culture and lore into a more 'acceptable' Christian event.

    Sure enough, the 7th century Pope Boniface, attempting to lead his flock away from pagan celebrations and rituals, declared 1st November to be All Saints Day, also known as All Hallows Day.

    The evening before became known as Hallows' Eve, and from there the origin of Halloween, as a word, is clear.

    The origin of Halloween's spookiness

    For Celts, Samhain was a spiritual time, but with a lot of confusion thrown into the mix. Being 'between years' or 'in transition', the usually fairly stable boundaries between the Otherworld and the human world became less secure so that puka, banshees, fairies and other spirits could come and go quite freely. There were also 'shape shifters' at large. This is where the dark side of Halloween originated.

    Samhain marked the end of the final harvest of the summer, and all apples had to have been picked by the time the day's feasting began.

    It was believed that on Samhain, the puca – Irish evil fairies – spat on any unharvested apples to make them inedible.

    Celtic tales are full of heroic warriors and mystical gods. They are also the origin of Halloween's (and Ireland's) preoccupation with the 'little people'.

    Academics have concluded that the little people were, originally, the pagan gods of Ireland who lost their significance and, metaphorically, their stature, when Christianity arrived.

    Despite their reduced state and retirement to the Underworld as fairies, a memory of their magical powers held fast in the imagination of the people. Here lies the origin of Halloween's dark side.

    There are two main groups of fairy: the trooping fairies who are, for the most part, friendly and have healing powers, and the solitary fairy who causes mischief and is quick to anger.

    Among the specific terrors of Halloween were the Fomorians who believed they had a right to take back to the Otherworld their share of fresh milk, grains and live children.
    The fairy most connected with the origin of Halloween is the Puca (pronounced Pooka) who is decidedly malevolent and capable of assuming any shape. The puca is particularly adept at taking animal shapes, especially horses, so riders beware on Halloween – your 'steed' may not be under your control!

        The Banshee is another fairy, always female, who warns of approaching death by letting loose a terrible, eerie wail (the Banshee scream) that is guaranteed to send a shiver down the spine of those that hear it. If you hear the cry of the Banshee of Ireland, you should look out for a funeral carriage pulled by a headless horse.

    To ward off the evil let loose at Samhain, huge bonfires were lit and people wore ugly masks and disguises to confuse the spirits and stop the dead identifying individuals who they disliked during their own lifetime.

    They also deliberately made a lot of noise to unsettle the spirits and drive them away from their homes. The timid, however, would leave out food in their homes, or at the nearest hawthorn or whitethorn bush (where fairies were known to live), hoping that their generosity would appease the spirits.

    For some, the tradition of leaving food (and a spoon to eat it!) in the home – usually a plate of champ or colcannon – was more about offering hospitality to their own ancestors.

    Just as spells and incantations of witches were especially powerful at Samhain, so the night was believed to be full of portents of the future.

    The origin of Halloween games

    Celts looked to the future at Samhain and could see 'clues' to the year ahead in the simplest things. Even peeling an apple could provide a clue to the name of a future wife or husband; if the peel was allowed to drop to the floor as it was peeled, it would form the initial letter of the lucky spouse.

    Apples also featured in the 'ducking for apples' game where the object is to retrieve an apple from a barrel or large bowl of water without using hands or feet. There was nothing particularly symbolic about the origin of Halloween games such as these. They are fun games in which all ages can participate, and apples were plentiful at this time of the year.

    Most other games and 'rituals' played out at Halloween were to do with courtship. Among them was the fortune-telling bowl of Colcannon.

    A ring (and sometimes a thimble, too) were mixed into a large bowl of this warming, simple dish which was placed in the middle of the table. Each person sitting around the table took a spoonful of the potato and cabbage mixture, dipping it into the well of melted butter at its centre. The person who found the ring was sure to be married within the year. The thimble denoted life without love and marriage.

    The origin of Halloween 'trick or treating' seems to have been a Druid ritual of collecting eggs, nuts and apples from the individual homes of the community. These offerings were meant to bring some protection from bad luck such as damage to crops or livestock in the next year. Those that were miserly in their offerings were likely to have a trick played on them. These pranks were harmless enough. They were intended to cause confusion ie changing the direction a gate opened.


    The origin of the Halloween lantern


    In order to prevent unwelcome spirits entering their homes, the Celts created menacing faces out of turnips and left them on their doorsteps. Adding a lit candle to the hollowed out face gave added protection.

    In modern times, pumpkins are used. They're considerably easier to carve, and a lot bigger, too, but they are not native to Ireland.

    According to legend, the origin of the Halloween lantern can be found in the tale of a young smith called Jack O'Lantern who made a pact with the Devil during a gambling session. He managed to thwart the Devil and extracted a promise from him that he would never take his soul.

    When he eventually died, Jack was refused entry to heaven on account of his drunken, lewd and miserly ways. The Devil, remembering his earlier promise, also refused to allow him into hell. So Jack was condemned to roam the dark hills and lanes of Ireland for eternity.

    His only possessions were a turnip with a gouged out centre and a burning coal, thrown to him by the Devil. He put the coal inside the turnip to light his way through the dark countryside where he still wanders......

    Ireland's best Halloween party is in Derry

    While the origin of Halloween doesn't lie specifically in Derry, the world's biggest Halloween party is held there every year. More than 30,000 people take to the streets, most of them dressed as witches, ghouls, vampires and monsters from the Otherworld.

    It's a time when you're almost certain to hear the Banshees screaming – assuming you can hear anything much above the marching bands, ceilidh music, hard rock and calypso as the carnival proceeds through the town.

    Waterloo Place plays host to a free concert, and many events, including Ghost Walks, are held throughout the city before a spectacular fireworks display brings celebrations to a close.